随机模拟法进行单亲累积亲权指数分析

目的以随机模拟法进行大量单亲累积亲权指数(CPI)统计分析。方法针对Identifiler、PP18D、PP21、AGCU EX20、AGCU 21+1等5个试剂盒,使用自主研发软件,随机模拟100万组单亲组合并计算单亲PI,统计各试剂盒单亲极低CPI比率(R_(VLCPI))、各基因座的PI中位数(M_(PI))和39个基因座的平均单基因座单亲PI(PI_(solo)),并推导增加检测的基因座个数(N)的计算公式。结果 Identifiler、PP18D、AGCU EX20、PP21、AGCU EX20AGCU 21+1的R_(VLCPI)分别为24.9%、6.5%、1.4%、0.7%、0.000 1%。在各试剂盒的基因座存在包含关系的前提下,R_(VLCPI)和常染色体基因座数成负相关。PI_(solo)为1.843 2。M_(PI)与PE_(duo)呈显著的正相关(r=0.956,P0.001)。增加检测的基因座个数公式为N=「log_(1.843 2)(10 000/P)■。结论本文结果和公式对单亲鉴定案具有一定的应用价值。     

5种免提取试剂盒检验滤纸血痕结果的比较

目的探讨5种免提取试剂盒对滤纸血痕样本检验的效果。方法陈旧滤纸血痕(存放时间12～14个月)及新鲜滤纸血痕(存放时间小于1个月)各920份,分别随机分为5组。应用AGCU 17+1、Goldeneye 20A、Powerplex16HS、Identifiler Plus、Identifiler Direct 5种免提取试剂盒进行检验,对比各组检验结果。结果陈旧滤纸血痕5种试剂盒的检验成功率为98.91%～100%,各组间无差异(P>0.05);新鲜滤纸血痕,Identifiler Plus和Identifiler Direct试剂盒检验成功率高于AGCU17+1、Goldeneye 20A及Powerplex 16HS试剂盒(P<0.01);将样本做陈旧化处理后再用成功率较低的3种试剂盒进行检验,成功率分别升至100%、99.46%、99.46%;Identifiler Plus试剂盒扩增循环27次效果优于28次。结论本文5种试剂盒均可用于滤纸血痕的直接扩增检验,但使用AGCU17+1、Goldeneye 20A及Powerplex 16HS试剂盒需将新鲜血痕做陈旧化处理;Identifiler Plus试剂盒需将循环次数降为27次。     

D18S51基因座等位基因侧翼序列四碱基缺失3例

3例无关人员口腔拭子经DNA提取后采用AGCU EX20、AGCU EX30、VeriFiler Plus和PowerPlex^?21四种试剂盒检测，同一样本在D18S51基因座获得了相差1个重复单元的两种等位基因分型。本文利用Sanger测序法分别对上述3例人员样本的D18S51基因座及上下游区域进行检测。经序列比对，发现3个样本的基因组中D18S51基因座下游chr18:63281892-63281895位置均存在[GTTT]的四碱基缺失。建议针对D18S51基因座设计引物时，应选择在上述碱基缺失位置上游区域进行。     

北京汉族21个STR基因座的群体遗传学调查与法医应用评价

目的调查459例北京汉族无关个体21个常染色体非CODIS的STR基因座遗传多态性并评价其应用价值。方法用AGCU21＋1荧光标记复合扩增系统对459例无关个体的21个STR基因座（D6S474、D12SATA63、D22S1045、D10S1248、D1S1677、D11S4463、D1S1627、D3S4529、D2S441、D6S1017、D4S2408、D19S433、D17S1301、D1GATA113、D18S853、D20S482、D14S1434、D9S1122、D2S1776、D10S1435、D5S2500）进行检验。得到STR分型后,用相关软件进行统计分析并计算法医学应用参数。结果获得21个STR基因座的频率分布;相关参数为：H值从0.5894-0.8038,PD值从0.7898-0.9265,PE3值从0.3618-0.6029,PE2值从0.2031-0.4256,PIC值从0.5638到0.7640。结论联合应用Identifiler系统和AGCU21＋1系统,有利于亲子关系的认定及对可疑突变的判断。     

湖南汉族人群21个STR基因座的遗传多态性(英文)

目的调查湖南地区汉族人群21个STR基因座(D3S1358、D13S317、D7S820、D16S539、Penta E、D2S441、TPOX、TH01、D2S1338、CSF1PO、Penta D、D10S1248、D19S433、v WA、D21S11、D18S51、D6S1043、D8S1179、D5S818、D12S391和FGA)的遗传多态性。方法共采集560例湖南汉族健康无关个体血液样本,使用Chelex-100法提取DNA,应用AGCU EX22试剂盒及9700 PCR扩增仪进行复合扩增,扩增产物使用310遗传分析仪进行分离分析。结果共发现248个等位基因,等位基因频率分布在0.001~0.518。除Penta E(P=0.023)外,其余基因座的基因型分布均符合Hardy-Weinberg平衡。21个基因座的累积个人识别率、累积非父排除率、累积匹配率分别为0.999 999 999 999 999 999 999 999 8、0.999 999 998和1.36×10-25。结论 21个STR基因座在湖南汉族人群中呈高度多态性。本研究可为法医学个人识别及亲子鉴定提供有价值的数据及理论基础。     

常染色体InDel基因座判定疑难单亲鉴定1例

<正>1案例资料1.1案例来源王某,28岁,要求对其与女儿进行亲权鉴定。1.2检验方法DNA提取采用常规Chelex-100法提取基因组DNA。STR分型采用Goldeneye?20A试剂盒、AGCU EX22试剂盒及AGCU 21+1试剂盒在AB公司9700型PCR仪扩增,进行常染色体的STR分型检测,采用Investigator DIPplex kit(Qiagen,     

21号染色体基因座中检出3基因型1例

正1案例资料1.1样本来源采集被鉴定母子2人的静脉末端血样,其孩子具有特殊容貌,怀疑为"21三体综合征"。1.2 DNA检验采用Chelex-100法提取DNA,分别使用20A(基点认知公司)、EX22中德美联公司)以及Investigator HDplex(QIAGEN,德国)3种试剂盒进行复合扩增,最后使用AGCU 131821XY三体STR试剂盒(基康生物)进行确证。使用310型基     

Y染色体DNA分型异常2例

正1案例资料1.1简要案情2012年8月,无锡市公安局在对前科人员建库过程中,发现2例样本的采集信息(均显示男性)与检测所得到的结果(均显示女性)不相符合,需进行复核。1.2 DNA复合扩增常染色体检验采用AGCU 17+1试剂盒、AmpFLSTR Identifiler试剂盒,操作步骤按试剂盒说明书进行。性染色体检验SRY引物:上游:5'-ROXCTGCTATGTTAAGCGTATTCAA-3';下游:5'-GATC TGCGGGAAGCAAACT-3';扩增片段长度为429bp。反应总体系为10μL,内含Reaction Mix 4.0μL,Primer SRY 0.5μL,热启动C-Taq酶(5U/μL)0.2μL。扩增     

亲子鉴定中STR基因座可疑多步突变2例

正1案例两位母亲(胡某与杨某)均因为自己女儿(刘某与李某)办理出生医学证明所需,委托我中心进行亲子关系鉴定。本中心采集四位被鉴定人指尖血备检。用Chelex-100法提取基因组DNA,分别采用AGCU EX22、AGCU 21+1试剂盒(无锡中德美联生物技术有限公司)对常染色体上39个STR基因座进行复合     

Penta E基因座稀有等位基因32的确认

1 案例资料 1.1 简要案情 本鉴定中心日常检案中一起亲子鉴定案件,案件样本为血液样本. 1.2 初次检验 采用chelex-100方法提取血液样本DNA,使用AGCU EX22人类荧光标记STR复合扩增检测试剂(无锡中德美联生物技术有限公司)在9700扩增仪(美国Applied Biosystems公司)上进行复合...     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Student mentoring to enhance graduates’ employability potential

This paper considers whether the adoption of a subject-specific, classroom-based, voluntary extra-curricular student mentoring scheme could provide an effective mechanism and andragogic approach to enhance higher education students’ employability potential pre-graduation.Over the three-year pilot, 26 more advanced (second to fourth year) undergraduate students actively mentored nearly 400 first year undergraduate students during workshops delivered annually within forensic and policing focused courses. In total, 17 mentors anonymously completed online, post-scheme surveys. Survey data was quantitatively analysed to evaluate the scheme, establish which skills and attributes mentors had developed and investigate whether mentors could appropriately identify example skills within professional terminology used during employer recruitment. In addition, this paper reflects on the implementation of remote student mentoring during the COVID-19 pandemic and its adoption within a blended learning framework.The results from this research strongly support mentoring as an effective mechanism to develop undergraduate employability skills, significantly developing mentors’ self-confidence and self-efficacy in their interpersonal and communication skills. Although mentors were aware of university graduate attributes and thought they could evidence these with appropriate examples, in practice this was not necessarily the case. As a result, a framework is proposed to enable mentors to identify their skills and how they may align with competencies sought by relevant forensic and policing employers. However, other andragogic practices may need to be implemented to maximise the potential for successful graduate employment.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.